Thomas Manton · 45 of 60

A Practical Commentary, or an Exposition with Notes on the Epistle of James. · Chapter IV. · Part 4

Obs. 5. But `he giveth more grace;, that is, more for better, as often in the scriptures. If you would seek God in a humble manner, you would be acquainted with richer matters; you would not so envy and contend with one another about outward enjoyments. That which the world giveth is not comparable to what God giveth; his is more grace. So John xiv. 27, `Not as the world giveth give I unto you., Blessings more excellent! Here we cumber ourselves with much serving, but God giveth more grace. Faith will show us greater things than these. The main reason why men dote upon the world is because they are not acquainted with a higher glory. Men ate acorns till they were acquainted with the use of corn; a candle is much ere the sun ariseth. We have not a right apprehension of grace till we can see it yieldeth us more than the world can yield us. Creatures give us a temporary refreshing; the world serveth its season; but grace a full and everlasting joy.

Wherefore he saith.—How cometh in this sentence? I answer—He applieth it to his drift, which is to take them off from carnal pursuits, and to press them to humble addresses to God; and therefore they do ill who leave it out. As Erasmus, who thinketh it only noted at first in the margin, and put into the text by some scribe. But to the points.

Obs. 1. God doth not only offer grace, but discover the way how we may partake of it. Therefore `he saith, in scripture, or defineth the way how we may apply ourselves to him. God is hearty and in good earnest in the offers of grace; he not only offereth, but teacheth, nay, draweth, John vi. 44, 45. Thus Christ discovereth the riches of his grace: `All things are given me of my Father, Mat. xi. 27; then offereth them, `Come to me, &c., ver. 28, then showeth the way, `Learn of me, &c., ver. 29. Usually the soul sticketh at this. There is enough in Christ, but how shall I do to obtain it? God will teach you, draw you; he is as willing to give faith as to give salvation.

Obs. 2. Again, from that wherefore he saith. Those that would have grace must take the right way to obtain it. Not only consider what God giveth, but what be saith. God, that hath decreed the end, hath decreed the means. That is the reason why we have not only promises in scripture, but directions; it checketh those that would have the blessing, but would not use the means. Most content themselves with lazy wishes; vellent, sed nolunt, they would have grace, but lie upon the bed of ease, and expect to be rapt to heaven in a fiery chariot, or that grace should drop to them out of the clouds. God, that saith he will give grace, saith something else—that you must be humble to receive it.

Obs. 3. Again, from the apostle's wherefore. It is an excellent art to rank scriptures in their order, and to know wherefore everything is spoken in the word, that we may suit absolute promises with conditional, and put every truth in its proper place, according to that analogy and proportion that they bear one to another; as James linketh the general offers of grace with another promise, `He giveth grace to the humble., It is good to know truth in its frame. There is a compages, or sweet frame, in which all truths are joined by natural couples and connections; as the curtains of the tabernacle were looped to one another. Indistinct apprehensions do but dispose to error or looseness. Truths awe most when we are sensible of that cognation or kin by which they respect and touch one another: `Mary pondered these sayings in her heart, Luke ii. 19; the word is συλλαβοῦσα, compared them one with another. A hint here and a hint there maketh men loose and careless; as when absolute promises are not considered in the analogy of faith. Absolute promises may be our first encouragement, but conditional promises must be our direction; they are a plank cast out to save a sinking soul, but these show us the way how to get into the ark. Well, then, be not contented with sermon hints till you have gotten a pattern of sound words, and can discern the intent of God in the several passages of scripture, that you may rank them in their order; as the apostle here showeth the reason why God saith `he giveth grace to the humble.,

He saith.—Where doth God say so? Some difference there is about referring this place to the right scripture from whence it is taken. Some conceive it was a holy proverb or known sentence among the Jews. But this cannot be. The phrase, he saith, seemeth to allude to some passage of scripture. Some refer it to Ps. xviii. 27, `Thou wilt save the afflicted people, and bring down the high looks:, but that is wide; for humility here doth not imply a low, vile, and abject condition, but a grace and disposition of the mind; and that place cited speaketh only of saving the afflicted people of God. Many refer it to other general places; but most probably it hath respect to Prov. iii. 34, where it is said, `Surely he scorneth the scorners, and giveth grace unto the lowly., The only doubt is how that `he scorneth the scorners, is here rendered `he resisteth the proud., I answer It is done upon good grounds: partly because scorning and contempt of others is an immediate effect of pride; and partly because it is so rendered by the Septuagint, ἀντιτάττεται τοῖς ὑπερηφάνοις. And the apostles in their citations usually brought the words of that translation, because it was much in use both among Jews and other nations. Some suppose James alludeth to Peter, 1 Peter v. 5-8, for this is but an epitome of that place, and written after it, and so he may assert the divine authority of that epistle. But I rather rest in the former opinion.

God resisteth the proud, ἀντιτάττεται, standeth in battle-array, or in direct defiance and opposition against them: the proud man hath his tactics, and God hath his anti-tactics. The word showeth that there is a mutual opposition between God and the proud: they bring forth their battalia against God, and God his battalia against them. And I do the rather note it because in the Proverbs it is said, `He scorneth the scorners., They slight God, and God slighteth them: `Who is the Lord that I should fear him?, and `What is this Pharaoh?, They stand aloof from others, and God from them: Ps. cxxxviii. 6, `He knoweth the proud afar off., Just as they do others; they ruin others to advance themselves, and God ruineth them: God still counteracteth the proud.

The proud.—In the Proverbs it is the scorners. Scorning is a great sign of pride: disdain of others cometh from overvaluing ourselves. God hath made every man an object of respect or pity; it is pride that maketh them objects of contempt, and in them their maker, Prov. xvii. 5. It is a description of wicked men to `sit in the seat of scorners, Ps. i. 1. It is a sin so hateful to God, that he taketh notice of disdainful gestures; `Putting forth of the finger, in a scoff, Isa. lviii. 9.

But giveth grace.—It is meant spiritually, of such help and grace whereby they may overcome their carnal desires; carnal lusts cannot be overcome but by the assistance of grace.

To the humble.—It is not taken for a vile and abject condition, but for the disposition of the soul; and yet not for a moral humility, but for a holy brokenness and contrition; as by proud, in a spiritual sense, are meant stiff-necked and unhumbled sinners.

The main observations out of this latter clause, besides those hinted in the explication, are these:—

Obs. 1. That of all sins God setteth himself to punish the sin of pride, ἀντιτάττεται. He abhorreth other sinners, but against the proud he professeth open defiance and hostility. One asked a philosopher what God was a-doing? He answered, Totam ipsius occupationem esse in elevatione humilium, et superborum dejectione—that his whole work was to lift up the humble and cast down the proud. It is the very business of providence; the Bible is full of examples. This was the sin that turned angels into devils; they would be above all, and under none, and therefore God tumbled them down to hell. Noluit Deus pati cohabitationem superbiae, as one saith, God could not endure to have pride so near him. Then it wrecked all mankind when it crept out of heaven into paradise. You may trace the story of it all down along by the ruins and falls of those that entertained it. The time would fail me to speak of all. Pharaoh, and Herod, and Haman, and Nebuchadnezzar, are sad instances, and do loudly proclaim that all the world cannot keep him up that doth not keep down his own spirit. Herod did but endure the flatteries of others; he had on a suit of cloth of silver, and the sunbeams beating upon it, then the people cried, `The voice of God, and not of man, because the angels were wont to appear in shining garments; now, because he rebuked them not, he was eaten up of lice: see Acts xii. Nay, I observe God hath punished it in his own people; there are sore instances of his displeasure against their pride. `Uzziah's heart was lifted up, 2 Chron. xxvi. 16, and then smitten of leprosy, and so died, ἀπὸ λυπῆς καὶ ἀθυμίας, out of grief and sorrow, as Josephus saith. David's numbering the people, and glorying in his own greatness, cost the lives of seventy thousand. So Hezekiah, 2 Chron. xxix. 8, `Wrath was upon him, and all Judah and Jerusalem., These judgments on pride are sure and resolved. A man's pride will surely bring him low, Prov. xxix. 23. If they do not visibly light upon the first person, they overtake the posterity: Prov. xv. 25, `The house of the proud shall be destroyed., All their aim is to advance their house and family, but within two or three ages they are utterly wasted and ruined. And I observe that judgments on pride are very shameful, that God may pour the more contempt upon them: `After pride cometh shame, Prov. xi. 2; not only ruin, but shame. Herod in his royalty eaten up with lice. Pharaoh is not assaulted with armies, but with gnats and flies. Miriam smitten with leprosy, a nasty and shameful disease. Goliath, the swelling giant, falleth by the cast of a stone out of the sling of a ruddy youth.

What should be the reason of all this, that God should so expressly set himself against pride? I answer—Because of all sins he hateth this sin, Prov. xvi. 5. Other sins are more hateful to man, because they bring disgrace, and have more of baseness and turpitude in them; whereas pride seemeth to have a kind of bravery in it; but now the Lord hateth it because it is a sin that sets itself most against him. Other sins are against God's laws, this is against his being and sovereignty. Pride doth not only withdraw the heart from God, but lift it up against God. It is a direct contention who shall be acknowledged the author of blessing and excellency: `They set their heart up as the heart of God, Ezek. xxviii. 6. Babylon speaketh in the name and style of God, `I am, and there is none beside me., So Nineveh, Zeph. ii. 15. And as it riseth against his being, so against his providence. Pride setteth up an anti-providence; it entertaineth crosses with anger, and blessings with disdain, and citeth God before the tribunal of its own will. So also it is the greatest enemy to God's law; there is pride in every sin. Sinning is interpretative confronting of God and `despising the commandment, 2 Sam. xii. 9. The will of the creature is set up against the Creator. But the sin of pride is much more against the law of God; it is a touchy sin, and cannot endure the word that reproveth it. Other sins disturb reason, this humoureth it. Drunkenness is more patient of reproof, conscience consenting to the checks of the word; but pride first blindeth the mind, and then armeth the affections; it layeth the judgment asleep, and then awakeneth anger. Besides, pride is the cause of all other sins. Covetousness is the root of evil, and pride is the soul of it. Covetousness is but pride's purveyor. We pursue carnal enjoyments that we may puff up ourselves in the possession of them; and usually that which is pursued in lust is enjoyed in pride. It is but the complacency of the soul in an earthly excellency: Hab. ii. 5, `He is a proud man, and therefore `enlargeth his desire as hell.,

Use 1. The use of all is, first, to caution us against pride. There are two sorts of pride, one in the mind, and the other in the affections—self-conceit and an aspiring after worldly greatness; both are natural to us, especially the former. (1.) We are marvellous apt to be puffed up with a conceit of our own excellency, be it in riches, beauty, parts, or grace; the apostle, 1 John ii. 16, calleth it `pride of life, because it spreadeth throughout all the employments and comforts of life. Other lusts are limited, either by their end, as `lusts of the flesh, to content the body; or by their instrument, as `lusts of the eyes;, but pride is of a universal and unlimited influence. It is `pride of life;, the whole life is but sphere enough for pride. Those that have nothing excellent cannot excuse themselves from fearing it. We many times find that men that have nothing to be proud of are most conceited: bloaty spirits are soon puffed up, like bladders filled with wind. We see it in our natures: man was never more proud than since he was wretched and miserable. Pride came in by the fall, and that which should take down the spirit hath raised it. But much more have they that excel cause to suspect themselves; as rich men: 1 Tim. vi; 17, `Charge them that are rich in this world that they be not high-minded., It is hard to carry a full cup without spilling, and not to lift up ourselves when we are raised up by God. Persons that grow up into an estate out of nothing are most apt to be proud; partly be cause not able to digest a sudden change; such happiness is a strange thing to them, and therefore soon oversetteth the spirit; partly because they look upon themselves as the makers of their own fortunes: `Is not this great Babel which I have built?, Other men's estates descend upon them, but there is some concurrence of their industry, and so they are more apt to `sacrifice to their drag, for the fatness of their portion, Hab. i. 16. When you are thus apt to pride yourselves in your present greatness, and entertain your souls with such whispers of vanity, remember this is a sure prognostic of a sudden fall. And as rich men are liable to this evil, so men of parts. Parts, especially if exercised with public applause, are like a strong liquor, it maketh men giddy and drunk with pride. It is hard to go steady when a consciousness of parts within, and public acclamations without, like violent winds, fill the sail. Knowledge of itself is apt `to puff up, 1 Cor. viii. 2, especially when publicly discovered; therefore the apostle saith that young preachers are prone to `fall into the condemnation of the devil, 1 Tim. iii. 6. Oh! consider God's judgments upon pride in parts. Staupicius was proud of his memory, and God smote it. We find nothing causeth madness so much as pride. Nebuchadnezzar lost his reason and turned beast when he grew proud. Many young men that were proud of their gifts have, by the just judgment of God, lost all the quickness and smartness of them, and quenched their vigour in fleshy and carnal delights. Remember, whatever we have was given of grace; and if we grow proud of it, it will soon be taken away by justice. Nay, not only men of parts, but of much grace and mortification, may be surprised with pride; it once crept into heaven, then into paradise; the best heart can have no security. Christians are not so much in danger of intemperance and sensual lusts as pride; it groweth by the decrease of other sins; and therefore pride is put last, 1 John ii. 16, as being Satan's last engine. They that are set upon the pinnacles of the temple are in danger to be thrown down this way. Paul was apt to grow proud of his revelations, 2 Cor. xii. 7. In heaven only we are most high and most humble. A worm may breed in manna; strong comforts, raised affections, and strange elevations, may much puff up, and by gracious enjoyments we sometimes grow proud, secure, self-sufficient, and disdainful of others, Rom. xiv. 10; but this will cost you a shrewd decay. (2.) For the other part of pride, aspiring after worldly greatness; by such fond pursuits you do but engage God to oppose you. Many men mistake ambition, and think that desire of great place is only unlawful when it is sought by unlawful means; but to affect greatness is contrary to the rules of the gospel. We should refer our advancement to the sweet invitation of providence, and stay till the master of the feast bids us sit higher. In our private choice we should be contented with a tolerable supply of necessaries: `Whosoever exalteth himself, &c., Luke xiv. 8, 9; not whosoever is exalted. In the Olympic games the wrestler did never put on his own crown and garland: Heb. v. 5, `Christ glorified not himself as high priest, but was called of God as Aaron., When we do not stay for the call of providence, it is but an untimely desire of promotion, which either God crosseth, or else it proveth a curse and snare to us.

Use 2. The next use is, that we should not envy a proud person, no more than we would a man upon the gallows; they are but lifted up that they may be cast down for ever. We are apt to pity the drunkard, but envy the proud: it is Chrysostom's observation. You had need pity them too, for they are near a fall: Prov. xvi. 19, `Better be of a meek spirit with the lowly than to divide the spoil with the proud;, that is, better be of the depressed party than to cry up a confederacy with those that grow proud upon their successes.

Use 3. Observe the instances of God's displeasure against pride upon yourselves, or those that are near you. Paul took notice of that thorn that was in his flesh, `Lest, saith he, `I should be exalted above measure, 2 Cor. xii. 7. So you may often say, This was an affliction to correct and abate my pride, a prick at the bladder of my flatuous and windy spirit. So on others related to you; near experiences do more work upon us, and leave the greater impressions of awe: See Dan. v. 22, `And thou, O Belshazzar, hast not humbled thine heart, though thou knewest all this., God taketh it ill when we do not improve the marks of vengeance upon our nearest friends: we see others how their gifts are blasted for pride; children taken away for pride, estates wasted for pride, and we do not lay it to heart.

Obs. 2. God's grace is given to the humble. We lay up the richest wine in the lowest cellars; so doth God the choicest mercies in humble and lowly hearts. Christ did most for those that were most humble; as for the centurion, `I am not worthy that thou shouldst come under my roof , so for the Syrophenician woman, `I am a dog, &c. There is excellency enough in God; he requireth only sense of emptiness in us. God loveth to make all his works creations; and grace worketh most freely when it worketh upon nothing. It is not for the honour of God that the creatures should receive aught from mercy till they are brought upon their knees; the condition which he proposeth is, `only acknowledge thine iniquities, Jer. iii. 13. Lumps of unrelenting guiltiness are as vessels closed up, and cannot receive grace; humility fitteth a man to receive it. and maketh a man to esteem it. The humble are vessels of a larger bore and size, fit to receive what grace giveth out. You may learn hence why humble persons are most gracious, and gracious persons most humble. God delighteth to fill up such; they are vessels of a right bore. The valleys laugh with fatness when the hills are barren; and the laden boughs will bend their heads, &c.

Ver. 7. Submit yourselves therefore to God. Resist the devil, and he will flee from you.

The connection is illative; he applieth the former promise, and by a just inference enforceth the duty therein specified: `Submit yourselves therefore to God., But you will say, Wherein doth the force of the reason lie?

I answer—1. It may be inferred out of the latter part of the sentence thus: `God giveth grace to the humble, therefore do you submit yourselves;, that is, do you come humbly, and seek the grace of God. The note thence is:—

Obs. That general hints of duty must be particularly and faithfully applied, or urged upon our own souls.

Doctrine is but the drawing of the bow, application is the hitting of the mark. How many are wise in generals, but vain ἐν διαλογίσμοις, in their practical inferences! Rom. i. 22. Generals remain in notion and speculation; particular things work. We are only to give you doctrine, and the necessary uses and inferences; you are to make application. Whenever you hear, let the light of every truth be reflected upon your own souls; never leave it till you have gained the heart to a sense of duty, and a resolution for duty. (1.) A sense of duty: `Know it for thy good, Job v. 27. If God hath required humble addresses, I must submit to God; if the happiness and quiet of the creature consisteth in a nearness to God, then `it is good for me to draw nigh to God, Ps. lxxiii. 28. Thus must you take your share out of every truth; I must live by this rule. When sinners are invited to believe in Christ, say, `I am chief, 1 Tim. i. 15. (2.) A resolution for duty, that your souls may conclude, not only I must, but I will: Ps. xxvii. 8, `When thou saidst, Seek ye my face, my heart said, Thy face, Lord, will I seek., The command is plural, Seek ye; the answer is singular, I will. The heart must echo thus to divine precepts. So Jer. iii. 22, `Return, O backsliding children:, `Behold, we come, for thou art the Lord our God.,

2. It may be inferred out of the former clause thus: `He resisteth the proud, therefore submit yourselves;, that is, therefore let the Lord have a willing and spontaneous subjection from you; and then the note will be:—

Obs. The creature must be humbled either actively or passively. If you have not a humble heart, God hath a mighty hand: 1 Peter v. 6, `Humble yourselves under the mighty hand of God., He will either break the heart or break the bones. You must judge yourselves, or else God will judge you, 1 Cor. xi. 32. God hath made a righteous law; sin must be judged in one court or another, that the law may not seem to be made in vain. If, at the last day, when the judgment is set and the books are opened, and sinners stand trembling before the white throne of the Lamb, and you are conscious to the whole process, Christ should then make you such an offer, `Judge yourselves, and you shall not be judged, with what thankfulness would you accept of the motion! and the next work would be to inquire into your own hearts. Oh! consider, thus it must be; we must judge or be judged, be humble or be humbled. It were better to anticipate acts of vengeance by acts of duty. Pharaoh and Nebuchadnezzar were humbled, Dan. iv. 34, but to their cost. Passive humiliations are sore and deadly. It were better that we should humble a proud heart than that God, in the threatening of scripture, should humble our proud looks, and we should feel that which we would not do. You will not judge yourselves; ah! but how terrible will it be when the Lord cometh to judge us for all our hard speeches and ungodly deeds! Jude 15. When justice taketh up the quarrel of despised mercy, it will be sad for us; and then we shall know the difference between God's inviting and God's inflicting.

Obs. But let us now go to the duty itself, submit yourselves to God. Observe, those that would seek the friendship of God must submit to him. He speaketh of getting in with God, which must be in a humble way. There is an infinite distance between God and his creatures; we must come with reverence. But we are not only creatures, but guilty creatures, and therefore we must come with a holy awe and trembling.

I shall inquire, first, what this subjection is? The word ὑποτάγητε signifieth to place ourselves under God, and so noteth the whole duty of an inferior state. (1.) There must be a subjection to God's will, the whole man to the whole law of God. To submit to God is to give up ourselves to be governed by his will and pleasure; oar thoughts, our counsels, our affections, our actions, to be guided according to the strict rules of the word. Usually here the work of conversion sticketh; we are loath to resign and give up ourselves to the will of God. Some commands of God, as those which are inward, are contrary to our affections; others, as those which enforce duties external, are contrary to our interests: but we must `take Christ's yoke, Mat. xi. 29. A main thing to be looked at in our first applications to God is this, are we willing to give up ourselves to the will of God without reservation? Can I subject all, without any hesitancy and reluctation of thoughts, to the obedience of Christ? 2 Cor. x. 5. (2.) It implieth humble addresses. Submit yourselves to God; that is, lay aside your pride and stubbornness, humbly acknowledging your sins; come as lost, undone creatures, lying at the feet of mercy. Ah! how long is it ere our mouths are put in the dust! Lam. iii. 29, ere we can come and say in truth of heart, If we be damned, it is just; if we be saved, it is of much mercy. (3.) A referring ourselves to the disposal of God's providence: Acts xxi. 14, `The will of the Lord be done., It is a true Christian speech. Discontent is plain rebellion; we would have our will done, and not God's; when we murmur, God and we contend; his will must be done upon us, as well as by us. Thus you see there is a threefold submission—of our carnal hearts to his holiness, our proud hearts to his mercy, our stormy minds to his sovereignty, that we may be obedient, humble, patient.

Secondly, I shall inquire in what manner this submission must be performed? I answer—(1.) Sincerely; we must do his will, because it is his will, intuitu voluntatis. God's will is both the rule and the reason of duty. So it is urged 1 Thes. iv. 3, `This is the will of God, even your sanctification., So see 1 Thes. v. 18, and 1 Peter ii. 13. This is enough, warrant enough, and motive enough: God will have it so. Hypocrites do the matter of the duty, but they have other motives. This is indeed to do a duty as a duty, when we do what is commanded because it is commanded. (2.) Freely; subjection is best when it is willing. If the beast came struggling and unwillingly to the altar, they never offered it to their gods, but counted it unlucky.Certainly the true God looketh most after the ready mind: Ps. cxix. 60, `I made haste, and delayed not to keep thy commandments , without doubting, disputing, consulting with flesh and blood. To offer Isaac was a hard duty, and yet that morning Abraham was up early; see Gen. xxii. 1. (3.) Faithfully, to the Lord's glory, not to our own ends. The Christian life must be unto God, Gal. ii. 19, according to God's will, for God's glory. It was a testimony of Joab's homage and fealty to David, that when he had conquered Rabbath, he sent for David to take the honour. The hardest task of the creature is to subject our ends to God's ends, as well as our ways to God's will.

Thirdly, I shall inquire what considerations are necessary to urge this duty upon the soul. Man is a stout creature, and we are apt to break all cords and restraints. Our language is, `Who is lord over us?, Therefore, for answer to this last question, consider—(1.) The necessity of it: `Humble yourselves under the mighty hand of God, 1 Peter v. 6. It is a madness to contend with him that can command legions. What are we to God? `Are we stronger than he?, 1 Cor. x. 22. Who is so foolish as to stand out against the Almighty? Men fawn upon them that have power. God can ruin us with a breath: Job iv. 9, `By the blast of God they perish, by the breath of his nostrils they come to nought., So with a beck or frown: Ps. lxxx. 16, `They perish at the rebuke of thy countenance., This power we shall feel, if we do not stoop to it. They are broken by the power of his providence, that are not drawn by the power of his Spirit. God hath sworn: Rom. xiv. 11, `As I live, saith the Lord, all knees shall bow to me;, that is, count me not a living God if I do not make the creature stoop. Hearken to this, you that stand out against the power of the word, can you stand out against the power of Christ when he cometh in glory? Ezek. xxii. 14, `Can your hands be made strong, or your hearts endure in the day that I shall deal with you?, You whose hearts are stout against God, how will your faces gather blackness and darkness before him, when you shall be adjudged to that Tophet `whose burning is fire, and much wood, and the breath of the Lord doth kindle it like a river of brimstone,? (2.) The nobleness of it. Submission seemeth base, but to God it is noble. All other subjection is slavery and vassalage, but this is the truest freedom. Vain men think it a freedom to live at large, to gratify every carnal desire; this is the basest bondage that may be, 2 Peter ii. 18, Wicked men have as many lords as lusts. If conscience be but a little wakened, they are sensible of the tyranny; they see it is ill with them, and they cannot help it; they are drunkards, worldlings, unclean persons, of a carnal and voluptuous spirit, and know not which way to be otherwise. (3.) The utility and benefit of it. This will make almighty power to be the ground of your hope, not your fear: Isa. xxvii. 5, `Let them take hold of my strength, and be at peace with me., This submission is the high way to exaltation, 1 Peter v. 6. How do men crouch for worldly ends, and admire every base person for secular advantage! As Otho in Tacitus did, projicere oscula, adorare vulgus, et omnia serviliter pro imperio—kiss the people, even adore the basest, and all to make way for his own greatness. Ah! should we not rather stoop and submit to the Lord? There is no baseness in the act, and there is much glory in the reward.